الجامعة ٧:١٧

Up to this point all is clear: righteousness and wisdom are good and wholesome, and worth striving for; but even in these a transgressing of the right measure is possible (Luther remembers the summum just summa injuria), which has as a consequence, that they become destructive to man, because he thereby becomes a caricature, and either perishes rushing from one extreme into another, or is removed out of the way by others whose hatred he provokes. But it is strange that the author now warns against an excess in wickedness, so that he seems to find wickedness, up to a certain degree, praiseworthy and advisable. So much the stranger, since "be no fool" stands as contrast to "show not thyself wise," etc.; so that "but also be no wicked person" was much rather to be expected as contrast to "be not righteous over-much." Zckler seeks to get over this difficulty with the remark: "Koheleth does not recommend a certain moderation in wickedness as if he considered it allowable, but only because he recognises the fact as established, that every man is by nature somewhat wicked." The meaning would then be: man's life is not free from wickedness, but be only not too wicked! The offensiveness of the advice is not thus removed; and besides, Ecc 7:18 demands in a certain sense, an intentional wickedness, - indeed, as Ecc 7:18 shows, a wickedness in union with the fear of God. The correct meaning of "be not wicked over-much" may be found if for תרשׁע we substitute תּחטא; in this form the good counsel at once appears as impossible, for it would be immoral, since "sinning," in all circumstances, is an act which carries in itself its own sentence of condemnation. Thus רשׁע must here be a setting oneself free from the severity of the law, which, although sin in the eyes of the over-righteous…

Solomon had given many proofs and instances of the vanity of this world and the things of it; now, in this chapter, I. He recommends to us some good means proper to be used for the redress of these grievances and the arming of ourselves against the mischief we are in danger of from them, that we may make the best of the bad, as 1. Care of our reputation (Ecc 7:1). 2. Seriousness (Ecc 7:2-6). 3. Calmness of spirit (Ecc 7:7-10). 4. Prudence in the management of all our affairs (Ecc 7:11, Ecc 7:12). 5. Submission to the will of God in all events, accommodating ourselves to every condition (Ecc 7:13-15). 6. A conscientious avoiding of all dangerous extremes (Ecc 7:16-18). 7. Mildness and tenderness towards those that have been injurious to us (Ecc 7:19-22). In short, the best way to save ourselves from the vexation which the vanity of the world creates us is to keep our temper and to maintain a strict government of our passions. II. He laments his own iniquity, as that which was more vexatious than any of these vanities, that mystery of iniquity, the having of many wives, by which he was drawn away from God and his duty (Ecc 7:23-29).

7:17 don’t be too wicked either: Wicked foolishness can lead to an early death (e.g., 1 Sam 25).